3- Tri understands the Four Noble Truths .
-ooOoo-
4- Tri understands about Old - Dead. VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.
Right Action.
"Chu Hien, what is the old dead, what is the start of old aging, what is the cessation of old death, what is the path to the cessation of old death?"
Chu Hien, when the Saint disciple knows old age (jarā maraṇañca pajānāti), knows the old cause of death (jarāmaraṇa samudayañca pajānāti). Knowing the cessation of old death, knowing the path leading to the cessation of old death ... and accomplishing this magic.
How old is it? The elderly (jarā), senility (jīraṇatā), tooth loss (khaṇdhicaṃ), gray hair (paliccaṃ), wrinkled skin (valittacatā), aging and wear and tear, aging of the bases (indriyānaṃ paripāko). Chu Hien, so called old.
How is death? Death (cuti), transformation (cavanatā), destruction (bhedo), disappearance (antaradhānaṃ), death and death (maccumaranaṃ), during the destruction of aggregates (kālakiriyā khandhaṃbhedo), farewell (kaḷebarassa nikkhepo). Chu Hien, so called dead.
From the arising (samudaya) of birth (jāti) , the arising of old death. From the cessation of birth (jātinirodhā) is the cessation of old death (jarāmaraṇanirodho). The holy path of the eight branches (ariyo aṭṭhanigiko maggo) is the path leading to the cessation of old age and death, that is: Right understanding (sammādiṭṭhi), right thinking (sammāsaṅkappo), right speech (sammāvācā), right action (sammākammanto), right livelihood ( sammā-ājīvo), right effort (sammāvāyāmo), right mind (sammāsati), right concentration (sammāsamādhi) ” .
Solution:
Aging and dying are two of the characteristics of misery, they are abode of misery. Where there is old age, death, there is suffering.
Sāriputta turned the mind to the Bhikkhu khưu contemplating the suffering of the five aggregates, starting with old age - death.
A-About aging (jarā)
1- The meaning of words
- Yeah (jarā).
Aging is defined as " barrenness", "the degradation of compounded phenomena . "
Jarā in the text refers to the true nature of old age, that is, the transformation of compounded phenomena, which leads to barrenness and destruction (bhaṅga).
- Elder failure (jīraṇatā).
The word jīraṇatā comes from the root jīr as "grow up, grow old" [41].
Jīraṇatā refers to the phenomenon of aging, such as blurred vision, deaf ears, back cuffs ... That is to say, the elderly in the aspect of regulation. Jīraṇatā can be translated as "old growth".
Any compound name, when it is born, will have a period of existence, even though that time is very short of only one minor moment, that moment is called the turret (khaṇaṭṭhiti). Politics is called old.
- Wobbly teeth (khaṇḍicaṃ.
From the solid state, it became debilitating, unable to crush hard objects like the old days.
- Silver hair (palicca) .
It is the color distortion, from the black state of the gentle and vibrant youth, turning to speckled silver (salt and pepper) and white silver, signaling "youth in the youth, continue to abandon us" ( vayoguṇā anupubbaṃ jahanti) [42].
- Wrinkled skin (valittacatā) .
A transformation from smooth smooth skin to wrinkles.
- The aging of radicals (indriyānaṃ paripāko).
Paripāka means "fully ripe", ie the rights such as eyes, ears, nose, tongue and body have no longer "vitality", it is like ripe fruit just waiting for falling time.
In the above passage, the Excellency mentioned the old age , he next mentioned the state of aging (jīraṇatā), and then he presented the statutory aging (wobbly teeth, gray hair, wrinkled skin), he spoke at last. "Aging according to the base (the aging of radicals)".
2- analysis.
There are two types of aging: Old display (jākaṭajarā) and old obscured (paṭicchanejarā).
a- current price displayed is the " old material" manifest distortion, the change of the body such as gray hair, wrinkles, the senses (indriya) decay ...
b- Old obscured is the old age of the lawless colors (life, thought, onion, consciousness).
The aging of the invisible method is obscured because the method of birthless annihilation so quickly, such as a very fast moving fire will form a trail of fire, the gap between the two flames has been covered.
“Evañhetaṃ Ānanda, hoti – jarādhammo yobbaññe, byādhidhammo ārogye, maraṇadhammo jīvite.
"The thing is, hey Ānanda, old nature takes hold in youth, sickness stays in health, nature dies in life. [43].
Buddha spoke on the meaning of "old obscure".
Again, the "old of rupa" also has 2 types: Old do not see (avīcijarā) and old realized (savīcijarā).
a-Old did not see (avīcijarā).
The word avīci means "no distance, no interruption".
Na (without) + vīci (space) = avīci.
This is the aging of gold, jade, earth, stone, sun, moon ... although they still change but it is difficult to recognize their changes in a short time, aware of the change of They must take a long time
An infant changes shape every hour, every day, but the mother cannot see the change in the body, a week later, a month later.
Or trees, leaves, flowers, fruits ... all change from time to time, but hard to notice.
Or like the realms of Thirty-three (Tāvatiṃsa), the celestial beings do not show their age, gray-toothed hair, blurred eyes, deaf ears, wrinkled skin, sickness, male gods with the same body as the 20-year-old youth until lifetimes, female gods are as beautiful as the 16 year old girl until the lifetime [44], But the old material still, because of the natural material's still birth and death.
In Samyutta business, the product of Samyutta the gods noted: "A devas went to see the Blessed One seeing that:
“Upaniyati jivitamappamāyu.
Jarūpanītassa na sati tāṇa…
“Life is led, life is not much.
The above article shows that gods still have old age, but it is "old."
There is a question that: How do gods or old gods become?
Answer: Gods and Brahma are only old according to the base, they do not have old phenomena such as dragon teeth, gray hair ...
Why do not they have old phenomena?
Because that: The Brahma and the devas take the karma as the basis, while the human relatives, the animals ... have the weather (utujarūpa), the material colors are really rough, these two types of colors take up much more than karma, so they show the old appearance.
Although the devas also use real objects, they are pure, dissolve and dissolve throughout the body, leaving no residue like humankind. People such as drops of butter into hot pans, disappear without a trace.[46]
b- The old noticed (savīcijarā ).
Savīci = sa (yes) + vīci (distance).
Is due to just enough time for them to show signs of aging, aging, change. Like flowers, leaves have a marked color change, young trees grow old, rocky mountains wear out, and emerald changes ...
Old there are two other types:
Aging according to the secular aspect (paññatti), like old people, old objects ...
The analysis (vibhaṅga) of the Abhidhamma piṭaka has the following definition:
“Tattha katamak .
Here, how old is?
For each sentient being, there are old, old, long-toothed, gray-haired, wrinkled-skinned events, reducing the longevity and ripening of senses in the body of love. This is called getting old.[47]
b-Aged according to the French nature (sabhāvadhamma).
As old according to each killing, is the base of the compound property.
Elder Elder Luad Saddhamma Jotika presented in the doctrine of interdependent origination (in Thai, Dai Duc Giac Nguyen Viet), listing nine old cases, including the base and the institution, as follows:[48]
1'- Old according to the institution, there are six types:
a '. Old age due to piling up (vayovuddhijarā, vuddhi means "development").
Usually human life has three stages: the youth (pathamavayā) is the young age, the middle age is the period between life and the old age, is the period of decline of life expectancy and old age ( jīraṇatā) made clear.
According to the Chief Justice of Buddhism (Buddhavaṃsa) "in the Buddha's time, the average life expectancy of mankind is 100 years, every 100 years decreases by one year, until now the average life expectancy of mankind is 75". The reason for the decrease in life expectancy is due to the decline of goodness in mankind, the living of evil, and the increase in evil, the decrease in life expectancy.
If calculating the life of the person is 75 years old, the youth stage is from 1 to 25 years old, the middle age period is from 25 to 5 years old (this is the most brilliant period of life expectancy), the old age period, from 50 to 75 years old.
If the life expectancy of a person is 100 years old,
* - Youth: From 1 - 30 years old, divided into three stages:
The period of foolish age (mandasakavaya) from 1-10 years old, this is the youngest stage of life.
Stage of fun (khiddādasakavaya), from 10-20 years old.
The phase of identity (vaṇṇadasakavaya), from 20 - 30 years old, is the most complete stage of appearance.
* - Middle age: From 30-60 years old, this stage also has three stages:
Stage leader (baladasakavaya) from 30-40 years old, this stage affirms the physical, at the same time has a lot of capacity to work on the body.
Leg hustler (pannadasakavaya) from 40-50 years old, this is the stage of development the most prolific place.
Stage of ventricular rot (hanidasakavaya) from 50 to 60 years old, this is a stage with signs of decline in all aspects (for body and mind).
* - Seniors: From 60 to 100 years old, this stage has four stages:
The weakening stage (pabbharadasakavaya) from 60-70, this is the stage where the body becomes weaker.
Damage to identity (vankadasakavaya) from 70-80, this is the stage of the back cuff, hard of hearing, poor eyes ...
The confusion (momūhadasakavaya) from 80-90, this is the romantic stage of the elderly, when you remember when you forgot ...
The regular leg (sayanadasakavaya): from 90 to 100, this is the stage where the elderly lie more in one place than through postures, standing and sitting.
In "old age due to piling up life," the Professor said:
- From kid to 40 years (baladasakavaya) is old make growth (abhikkamajarā), called "stage of development".
- And from 40 years onwards is old making degeneration (patikkamajarā), at this stage presents the body in degradation, called "period of degradation" .
Thus, both periods (development or recession) are old.
b ' . Aging lasts (santatijarā).
As the old together, this old age destroys the birth of another, such as on the river, each waving chasing each other in succession. This old one continuously pursues sentient beings to the very end of its life, as the Buddha said:
Yathā daṇḍena gopāta, gāvo pāceti gocaraṃ
Evaṃ jarā ca maccū ca, āyaṃ pācenti pāninaṃ
With a stick, the person drives the cow, drives the cow to the grass
c '. Natural aging (pakaṭajarā).
Being old due to the metamorphosis of skin, hair, teeth ... This old type is similar to old age due to piling up life expectancy.
d '. The old was covered up (avīcijarā).
e '. Old manifests (savīcijarā).
f '. Aging according to regulations (pannattijarā).
Is composed of 5 types of old on, in addition there are ways to say such as "old, old experience ...".
2'- Aging according to the base (paramatthajarā) , there are three types :
a'- Aging according to every moment (khaṇikajarā).
Implication of the name of the compound rupas.
That is the period of existence of nama, compounded vi exists only in na na, while rupa exists in 49 na na (kānadha).
B'- The aging of the list (paṭicchannajarā) .
Similar to old age due to piling up life expectancy, only different in terms of nomenclature.
The aging of nomenclature has two aspects:
* - When akusala is full of good dhamma goes to old age and then goes away.
Ruler does not despise small evil, once small evil is "piled up" will ruin goodness. Means good dharma becomes barren.
“Māvamaññetha pāpassa, na maṃ taṃ āgamissati.
Udabindunipātena, udabho 'pi pūrāti
Butterfly batter, thokathokam 'pi ācinaṃ.[50]
"One should not despise evil, saying it does not come near to me." Droplets drop down, long time also filling the jar.
It seems that the evil-minded person who collects a little bit of evil at a time, will one day be fully absorbed by evil . ”
- When good dharma is cultivated (good dharma is more prolific), akusala is gradually worn down (old).
That is to say that the evil of old age no longer has power, whereas the goodness of old is not old, so the wise position does not despise small and good things, when the small good is "piled up", it will damage the evil and unwholesome.[51]
Seyyathāpi, bhikkhave, sāmuddhikāya nāvāya vettabandhanabandhāya cha māsāni udake pariyādāya hemantikena thalaṃ ukkhittāya vātātapaparetāni bandhanāni tāni pāvussaki
"Bhikkhus, such as a sailing boat, full of masts and stranded on the shore, for six months with wear and tear (pariyāyena), during the dry season, the sails are winded by the wind and the sun. spoil, then wet in the rainy season (abhippavutthāni) because the storm is very vulnerable to damage and decay.
Evameva kho, bhikkhave, bhikkhuno ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvayato ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaroto appakasireneva saṃyojanāni paṭippassambhanti pūtikāni bhavanti.
Likewise, bhikkhus, a bhikkhu who practices the eight branches of the holy path, makes the fullness of the eightfold path, very easy to cause the fetters (saṃyojana) to weaken and rot. [52].
And:
Jīrantive rājarathā sucitta. Atho sarīraṃ pi jaraṃ upeti
Sataṃ ca dhammo na jaraṃ upeti. Santo have sabbhi pavedayanti.
Nice king car also old. This body will grow old
France not good old age. Such goodwill
A celestial angel asked the Blessed One:
“Kiṃsu ajarasā sādhu. Kiṃsu sādhu adhiṭṭhitaṃ…
"What's good, not old?" What good things last? ...
The Buddha replied,
“Sīlaṃ ajarasā sādhu. Saddhā sādhu adhiṭṭhitaṃ…
“Good people are not old. Tin good forever ... ” [54]..
c'-Old base (paramatthajarā).
It is similar to old age according to each moment, only a little bit of rupa.
That is, the cylinder of rupa consists of 49 minor rupas[55], from the 2nd satna to the 25th ashna is called progression , the 26th ashna is the right to death (indriya), from the 27th to the 50th anniversary is called old age.
3- Four essential aspects of aging.
- Status : The barren of the five aggregates in the present (khandhaparipāka lakkhaṇa).
- incumbent : Getting closer to death (maranapanayama Rasa).
- Achievements: Destroying lush period (yobbanavināsapaccupaṭṭānā).
- Human necessity: There is a form of barren law (paripāccamanurūpapadaṭṭhānā).
The state of old refers to all the five aggregates, tasks, accomplishments and causes of the old people talking about rupa, because they clearly manifest the age beyond nama.
In the sutta, the word senile is the state of old , wobbly teeth (khaṇḍicaṃ), gray hair (paliccaṃ), wrinkled skin (valittacatā) are the parts of old age , because of the matter related to the rupa of the human being or the animal, is the old manifestation as the years pass.
In other words, the years are the way to help the elderly grow strong, to recognize the old age through the years, only to be aware of "their traces", and their progress is difficult to see.
For example, when floodwaters pass through, plants and trees fall down, seeing trees and trees coming down, people understand that: "flood water has passed". Or "fire passes, trees burn," seeing traces people understand that "fire has passed".
Particularly the elderly according to the base , the old age of killing, the aging of the list must be aware by the mind.
Mr. Buddhaghosa in the book of Pure Land teaches:
"Aging is the basis of both physical and mental suffering . "
Physically the limbs are heavy, the powers weakened or damaged.
Mentally , the youth disappears, the destructive power, incomplete memory, the intellect is not lucid. " [56]
B - Die.
1- Meaning of words
- Die (cuti) .
The Ministry of Analysis (Vibhaṅga) in the Abhidhamma Sutta has the definition of "death (cuti)" as follows:
Tattha katamaṃ maranaṃ?
Ā t tṃṃṃṃṃ ṃ .ṃṃattattattatt attattattattattatt attīattanattatt cut cut cutattan "maranaṃ".
Here, what is death ?
“For every sentient being, from that sentient being there is transformation, destruction, destruction, death, dissolution, passing, disintegration of the five aggregates, abandonment of body and end of life. This is called dying. ” [57].
- Conversion (cavanatā).
One being changes from one body to another, assuming that one is dead, another being is born.
In fact, those two beings are neither one nor two, relying on the deaths of previous beings, the later beings to form.
Nagarena (Na Tien) has answers for King Milinda as follows:
For example, fresh milk turns into yogurt, yogurt turns into condensed milk. It's all called milk, but fresh milk is not yogurt, yogurt is not condensed milk ([58].
This very meaning is mentioned by the Blessed One, when He taught Elder Aṅgulimāla the following verse:
“Yatohaṃ bhagini ariyāya jātiyā jāto nābhijānāmi sañcicca pānaṃ jīnitā vosopetā. Again saccana sotthite hotu sotthi gabbhassa ”.
“Sage, since I have been born into the congregation, I have never intentionally killed anyone. By virtue of this proclamation, my sister and son will be peaceful and the fetus will be well. "[59]
Apparently the general robbed Aṅgulimāla was dead, the saint A Thánhgulimāla was born.
Every sentient being has a transformation from one state to another, whether it is the subtle rupas of the devas or the Brahma, the subtle rupas which arise and fall away, which occur continuously.
Prince Soreyya from the male body transformed into a female. After repenting Him Mahā Kaccāyana, then from female body to male [60].
This is also a form of death in the sense of "conversion".
The transformation happens most clearly after death, a person can transform into an animal, a hungry ghost, a god, or a Brahma or another person ... other.
The devas do not fall directly into the four miseries, whereas the devas can fall straight to hell, like the demon Dūsī, in the Ghost Store in Central Sutta I, Sutta No. 50.
- Disappeared (antaradhānaṃ).
Indicate the aggregates disappear in the realm of existence, and then reappear in the new realm (bhava).
- Dead and dead (maccumaraṇa) .
Both the words maccu and maraṇa mean "to die", so maccumaraṇa can understand "death leads to death", meaning: "die, be born and then die" .
The text will explain: "The Buddha uses the word maccumaraṇa, which is a sign of death and rebirth ", that is, he did not mention the "samucchedamaraṇa death" of the Alahán.
- The time of the aggregates falling away (kālakiriyā khandhānaṃ bhedo).
Kālakiriyā is the time of execution, Mr. Xálôiphất uses this word to refer to the death of mankind and animals, because there is still a corpse (rupa).
And khandhānaṃ bhedo (the aggregates of destruction) refers to the death of hell beings, hungry ghosts (peta), Atula (asurā), Chu gods, Brahma, and Brahma. save the aggregate.
Again, kālakiriyā refers to death in the institutional sense, because the realization of death is already present, and khandhānaṃ bhedo refers to death in the sense of truth.
According to the base, when the aggregates are ceasing to appear to be dying, but the aggregates are dying, is difficult to recognize, only aware when the aggregates have ceased, so it is impossible to determine the time of death .
There is a question that: Why do people and animals die when they remain aggregates, other beings?
Answer: Because the human realm or animal whose body is rough, hell beings, hungry ghosts, Atula (asura), Chu gods, Brahma possesses a subtle body (sukhumarūpa), so when general aggregates no longer.
Roughness is the kind of rupa which has less heat than fire, so it cannot be annihilated as quickly as subtle fire.
In the section of the Long Prize, the poem of Pham hammock reads: "People who skip eating one meal will die, because the fire will burn their bodies".
The above passage, Duc Xa Loi said the following sequentially: Death (cuti), progression of death (conversion, disappearance ), still-living death (maccumaraṇa), and then he raised " death according to institution (kālakiriyā) ) ", Died according to the French nature (khandhānaṃ bhedo).
2- analysis.
Death has two types:
a- Death according to regulations (sammuttimaraṇā).
Is to die as usual as the breathing stops, the naked, or the destruction of worldly material.
b- Death according to the base (khaṇikamaraṇā - suicide).
It is the cessation of nama in every moment, referring to the killing name of nama.
3- The four aspects of death are :
- Status : Transition (cutilakkhaṇa).
- incumbent : Separate, separation of what in current (viyogarasa).
- Achievements : Absent in the old world (gativippavāsapaccupaṭṭhānaṃ).
- Human necessity : Identity is disappearing (paribhijjamānanānarūpa padaṭṭhānaṃ).
In the scriptures, Duc Xa Loi refers to the state of death , he uses the word "transformation " (cavanatā) .
Only for the achievement of death , he uses the words: Leave (bhedo, derived from the root of bhid to destroy )[61], damage ( antaradhānaṃ ), "die and die" (maccumaraṇa).
4- Time of death .
About the time of the institution there are two types: dead Africa (akāla maraṇa) and timely death (kālamaraṇa).
a- Die untimely .
Is not the end of life, but due to a arising cause, which makes this person par common.
Nāgasena (Na Tien) has listed 7 causes of untimely death as follows:
- The person has not reached the end of his life, but starved to death.
- A person who has not yet reached the end of his life, but dies of thirst.
- A person who has not reached the end of his life, but is bitten by a poisonous snake.
- Persons who have not yet reached the end of their life expectancy, but die of poison (suicide or being forced).
- The man has not reached the end of his life, but dies by fire.
- The person has not reached the end of his life but fell into the water and died.
- A person who has not yet reached the end of his life, but is killed by a weapon (slash).[62]
- Time to die .
Died due to illness, disease arising from 8 causes:
- Due to honey, talk, wind, due to weather, due to unsuitable activities (inappropriate actions are obstacles of diseases)[63], by real objects, by karma, by inhumane.
Again, death occurs due to one of the four causes (hetu maraṇa).
1. Death due to end of life (āyukkhayamaraṇa).
Like the celestial beings with a certain life expectancy, when the life is over even though blessed must also be par common.
2. Death due to the end of karma (kammakkhayamaraṇa).
The karma here is only for kamma, that is the type of kamma that produces the vipākacitta which results in the arising of a new life, when this karma ends, the sentient beings are destined to meet them.
3. Death due to the end of life and also industry (ubhayamaraṇa) .
4. Dying due to any other cause. (upakkamaraṇa).
The four causes of death are likened to the extinction of the kerosene lamp and the kerosene lamp is off due to:
- The lamp end (such as the end of life).
- Out of oil (such as out of karma).
- All heart and oil.
- Turn off due to strong winds, rain or some other cause.
Death due to end of life, due to karma is called a timely death, in addition to untimely death.
The untimely death is caused by the karma ending up (upaghātakakamma), severing life.
For example, an arrow is fired, usually to the end of the force of fire, but there is a stronger force to stop the arrow's rushing and causing the arrow to fall.
The force of the arrow is compared to the power of the reborn karma, the time it takes to go away as the life span of the being, the power to stop the arrow as the force of the karma ends, the arrow falls down as the life ends (seems to me).
Sudden death, a forced death, such as a fruit not yet ripe, but for some reason the fruit leaves its branch. Also, because of pressing, " death" must appear sooner, they call it upakkamamaraṇa (the word upakkama means "attack, pressing").
Forced death occurs due to many causes such as:
- Suicide because depressed life, as the Bhikkhu suicide because of misunderstanding of the Buddha's teachings[64] or as Lord Godhika does not tolerate sickness.
- Caused by other people.
- Due to creating injustice in the past, such as the case of the Yaksa turned into a dead bull, he Bāhiya, Mr. Pukkusati ...
- Due to an evil karma that results in the breaking of life like the case of the southern Mahā Kāla, in the past slander for others to steal jade to usurp his wife, this life, while virtuous, is unjustly suspected by the people thieves and beaten to death.
- Due to an unexpected accident ...
There are two other types of death:
a- Death no longer re-sin h (samucchedamaraṇa).
This is the passing away (parinibbāna) of Saint Alahán.
b- Death still reborn (jātikkhayamaraṇa).
Is death from Anahama ranks below.
In addition, according to the true view of death, nama arising and falling away, then passing away and falling away continuously, they are called "uninterrupted death (santatimaraṇa)".
Elder Ghosaka.
Elder Ghosaka is a famous general of King Pasenadi who ordained in the Buddha's teachings.
While staying in Heilong on the summit of Mount Isigili, He diligently practiced meditation, First Jhana. Internal injuries in the war of his youth kicked up, when he stopped diligently, the disease ceased, all six times he witnessed meditation and meditated also because of internal injuries.
He thought, "if you live empty, it is better to die and get a legal person", the seventh time he witnessed meditation and internal injuries. He decided to commit suicide, determined not to lose the method of meditation that he had realized, He cut his neck with a razor, in the near moment of death, He brought the mind to contemplate and attain the Arahant, then President.
Human story, Germany World Religion taught shelf quotations:
“Tesaṃ sampanna sīlānaṃ. Appamādavihārinaṃ
Sammadaññāvimuttānaṃ. Magroṃ na na vindati.
“Among those with morality. An stay without distraction.
Legend has it that in Sāvatthī (Xávve), there is the southern Mahākāla (Dai Thoi), the zeal of devotion to the Three Jewels, each month observing the precepts of the precepts on Uposattha days (Bátat) and going to the temple to listen to the Dharma. night
On a BAT day, the southern Mahākāla after the ordination of Eight Precepts finished, entered the temple to listen to the dharma.
On that night, there were thieves stealing the property of a family near the Vi Tinh Viem, they were discovered and chased by the homeowners, they ran around everywhere, one ran into the grounds of the temple.
When the night was nearing, near the south Mahākāla (Great Times) went to the lake to wash his face, the thief ran, threw the bag of the owner in front of the south and then ran away.
The servants of the robbed family were chased, saw the male in front of the bag with luggage, presumably the thief, they grabbed him and beat him to death.
In the morning, the Bhikkhu khưu discovered the body near the South Mahākāla, told each other:
- This male injustice died unjustly.
In the afternoon, at the Lecture Hall, they again discussed the unjust death of the Southern Mahākāla, the Buddha came to the amphitheater, sat in the prepared seat, followed by the monks to the Blessed One on the matter. under discussion. The Blessed One taught:
-The monks, khưu Bhikkhu, South Mahākāla die asymmetrically in the present, but commensurate with the past karma.
At the request of the Bhikkhu khưu, Germany World Religion award of the previous career of the South Mahākāla.
Pre-career of the male Mahākāla.
In the past, on the border of the kingdom of Bāraṇasī, there was a bandit residing in the forest that usually stopped pedestrians crossing the forest. The king of Bāraṇasī placed a mandarin to guard the forest, tasked with bringing people from the edge of the forest to the edge of the forest, the predecessor to the south of Mahākāla who was the keeper of the forest.
One day a young man and a beautiful wife went to the forest in the afternoon, he offered to cross the forest, saw the wife of the guest, the forest guard began to hold evil, so said.
- It is getting dark, so tomorrow morning I will take you to the forest.
But do not want but do not know what to do, the young man had to bear. That night, the mandarin of the forest kept the sneak into the car of the young jewel, the dawn of the "coral", for searching and finding the pearl in the car.
The official kept the forest to slander the young man to steal the pearl, wrongly beat the young man to death and he took the young man's wife.
General destiny, the forest keeper fell into the infernal hell (avīciniraya) with an uncountable time of the year, now reborn as a human being, despite good Dharma practice, the residual karma left to return the result, so he is unjustly suspected thief and beaten to death like that.
Ngài Saddhamma Jotika [67] There are nine cases of death:
1- Dying in the common sense (sammuttimaraṇa)
2- Death in each stage of life (santatimaraṇa), which is a psychological or physical change in the body.
3 - Die according to the kill of nama kill (khaṇikamaraṇa).
4 - Death no longer reborn (samucchedamaraṇa).
5- Dead still reborn (jātikkhayamaraṇa).
6-Died due to the pressing (upakkamamaraṇa).
7-Die due to career and life expectancy (sarasamaraṇa).
8- Death due to end of life (āyukkhayamaraṇa), even if no karma ends up arising.
9- Death due to the end of merit (puññakkhayamaraṇa), even though the life has not expired.
Like some celestial beings who die due to excessive greed or anger.
The understanding of death helps the practitioner to realize: "Death is nothing to be afraid of, in every moment death takes place, it is the law of nature (pakatiniyāma)".
The idea of "death" is a good practice, enabling practitioners to attain Nibbana.
“Navayimā, bhikkhave, saññā bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsihogoghavatapapyoyo. Right?
The Bhikkhu khưu, there are nine ideas, are cultivated, made to fullness, have great results, have great benefits, achieve immortality, take immortality as a salvation. How is nine?
Asubhasaññā, maraṇasaññā, āhāre paṭikūlasaññā, sabbaloke anabhiratasaññā, aniccasaññā, aniccedukkhasaññā, dukkhe anattasaññā, pahānasaññā, virāgasaññā…
Thought impure, thought dead, thought disgusting in real things, thought did not like all the world, thought impermanence, thought suffering on impermanence, thought no-self on suffering, thought ending, thought taking part.[68]
The passage above shows: "Thought to die , to practice, to be fullness, to have great results, to have great benefits, to achieve immortality, to take immortality as a salvation".
Venerable Nārada taught King Muṇḍa that:
“Jarādhammaṃ ma jiri'ti alabbhaniyaṃ ṭhānaṃ samaṇena vā brāhmaṇena vā devena vā wedding vā brahmunā vā kenaci vā lokasmiṃ.
"Being old and wanting not to grow old, is an event that cannot be achieved by a Samon or Brahmin, by a Maou or Brahma, or by someone in life.
Byādhidhammaṃ ma byādhiyi'ti.…. maraṇadhammaṃ ma miyi'ti.…. khayadhammaṃ ma khiyi'ti.…
Sick and wants to not get sick ... Dies and wants not to die ... Deceased and wants not to perish ...
Nassanadhammaṃ ma nassi'ti alabbhaniyaṃ ṭhānaṃ samaṇena vā brāhmaṇena vā devena vā wedding vā brahmunā vā kenaci vā lokasmiṃ.
To be destroyed and to want not to be destroyed, is an event not possible by a Samson or a Brahma, by a Maou or Brahma, or by someone else in life. " [69].
Thus, even though fear of death cannot avoid death, fear of death will only increase the turmoil in the mind when dying.
Another discourse that records the bhikkhu celebrating death is as follows:
- Hopefully, we live day and night to influence the teachings of the Blessed One.
- Hopefully, we live all day long to pay attention to the teachings of the Blessed One.
- Hopefully, we live half a day in favor of the Buddha's teachings.
- Hopefully, until we still eat a portion of alms food, until then we influence the teachings of the Blessed One.
-I hope that, as long as we eat and swallow four pieces of food, until then we influence the teachings of the Blessed One.
- Hopefully, until we eat and swallow a piece of food, until then we influence the teachings of the Blessed One.
- Until, after breathing and 0, we exhale, or after exhaling, until then we influence the teachings of the Blessed One.
And the Blessed One praised them skillfully in practicing "reciting death . "[70]
She weaves into Aḷāvī.
A weaver of thànhavī weaver, who heard the Buddha teach: "Mindfulness of death, tell yourself: My life is fragile, my death must be there." Surely we must die. ” The weaver practitioner practiced "reciting death" continuously for 3 years.
In the morning, the Blessed One saw the good deeds of the weaver and saw that she would be destined for that day.
He came to the city of thànhavī, offering offerings to the Blessed One, and then sat down to listen to the dharma. The Blessed One silently waited for the weaver to come, when she arrived, the Blessed One asked:
- Where are you from?
- White World Religion, I do not know.
- Where are you going?
- World Honored One, I don't know?
- Do you know or not know?
- World Religion, you know?
- Do you really know?
-Bach The Ton, I do not know.
After four answers from the weaver, the public thought that she spoke like a joke to the Blessed One, so she scolded her. The Blessed One told the assembly to be silent, He asked the weaver:
- Why, Tathagata asks "where are you from", and you answer "I don't know"?
-World Religion, He knew me from home to here, but the Blessed One asked: I came from this world, but I do not know where I came from, so I said, "I am not. know".
- Heal instead, wholesome, I answered the meaning of Tathagata asked. Hey, when Tathagata asked "where are you going", why did you say "I don't know"?
-Bach The Religion, He knew that: After hearing the Dharma, I returned home, but the Blessed One wants to ask "after which death do you take rebirth?", I don't know where I will be reborn, so I said "I don't know".
- Heal instead, wholesome, I answered the meaning of Tathagata asked. Hey, when Tathagata asked "you know or don't know?", Why did you answer "you know" ?.
- White World Religion, because I know for sure "I will die" so I said "I know".
- Heal instead, wholesome, I answered the meaning of Tathagata correctly. Hey child, why did Tathagata ask "do you really know?", You answered that you didn't know?
- White World Religion, I know for sure I will die, but when will I die: day or night, die in the forest, in the river or in the field ... how to die? I died from sickness, died from a poisonous bite, died from an accident, died from being killed by medicine ... I did not know, so I replied "I don't know".
The Blessed One praised her a fourth time, and then he taught the verse:
“Andhabhūto ayaṃ loko. Tanuk'ettha vipassati.
Sakunto jālamutto'va. Appo saggāya gacchati.
“This world is blind. People clearly see as rare as the number of birds escaping the net, few people go to idle. ”
At the end of the Dharma talk, the weaver witnesses the Save Project. [71]
Old, death is two terrifying dharma for human life, most of whom are not interested in old age, die but no one can avoid it, even Buddha will be passed away.
Contemplating on the death of: ordinary people, Saints, Saints, Arahants and Buddha, one will realize the fragile nature of nama, and then there will be the mind of boring nama and try to find a way out of nama. .
Right old age, sickness, death is the greatest obsession of the Bodhisattva Siddhattha (Siddhartha), in 6 years of renunciation looking for religion, He did not refuse a method, not even ascetic, no one is equal, the only purpose is to escape out old and dead.
Precisely in the forest of Uruvela, he was so ascetic to the point of exhaustion that he collapsed, and an angel of evil appeared to him:
- He will die soon, go back to enjoy the pleasure, do the merit to enjoy feet of peace.
Bodhisattva answered:
“Anumatto pi puññena. Attho mayhaṃ na vijjati
Yesañca attho puññena. Stubbornness.
“Rejoice with the merit. This does not interest us.
Whoever desires merit, O Demon, bring it to them ”.
The Bodhisattva ordained only for liberation from old age and death, not merit, so he answered the Devil like that.
And the root cause (samudaya) of old age is due to birth (jāti).
End of the award to the old dead. END=NAM MO SHAKYAMUNI BUDDHA. ( 3 TIMES ).GOLDEN AMITABHA MONASTERY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.AUSTRALIA,SYDNEY.16/4/2020.
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